transformations of human consciousness through modulation of constant exchange between the activities of the self and all others. As we have noted earlier, both differences and simultaneities are celebrated through unfinalizable dialogue in the lived experiences of both an individual and a community. Precisely for this reason the task of situating Bakhtin becomes important for those who have all along been relegated to the unenviable position of the excluded other. In the era of explosion of theory, all non-European recipients have been passive onlookers only. There was no space for any alternative mode of thought which could stimulate responsiveness in various Strata of individual and communal life. But by emphasizing on the cardinal concepts of dialogism, addressivity, alterity and interdependence, Bakhtin has glorified the role of participant observers. Now the utterance from and of the margins are recognized as distinctive and Possessor of the validity of answerability. Therefore the task of situating Bakhtin is being undertaken by the erstwhile exluded others in the Indian subcontinent.
